BAVA METZIA 91-95 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim for the benefit of Klal Yisrael.

1) [line 1] AD SHE'YIFROT LECHA HA'KASUV YACHDAV - until the verse specifies
for you, "Yachdav" - "together." Rebbi Yonasan and Rebbi Oshiyah argue
regarding the implication of the conjunctive "Vav" - "and". Rebbi Yonasan
says that the "Vav" between two words connotes that the Halachah applies to
either one of them, and not necessarily only to both of them together,
unless the verse specifically states "Yachdav." As an example of this, RASHI
quotes the verse, "Lo Sacharosh b'Shor uva'Chamor *Yachdav*" - "Do not plow
with an ox and donkey *together*" (Devarim 22:10). Had the verse not written
"Yachdav," we would have understood the verse to mean that one may not plow
with either an ox or with a donkey at all.

2) [line 3] MAH LI KATLAH KULAH, MAH LI KATLAH PALGA? - What difference is
there if he kills it entirely or if he kills it partially (i.e. breaks it)?

3) [line 16] B'TO'EN TA'ANAS LISTIM MEZUYAN - when he (the Shomer Sachar)
claims that armed bandits stole the object from him (if the claim is true,
he would be Patur because of Ones, and if it is discovered that he stole it
himself, he must pay Kefel)

4) [line 17] LISTIM MEZUYAN GAZLAN HU - a case of armed bandits is a case of
a Gazlan (a robber who brazenly burglarizes and takes the possessions of
others by force), and not of a Ganav (and thus even though the Shomer would
be Patur because of Ones if the claim is true, he would *not* be obligated
to pay Kefel if it is discovered that he stole it himself)

5) [line 23] MEH MATZINU (TZAD HA'SHAVEH)
The method of learning that is being used by our Gemara is called a
comparison, or "Meh Matzinu" - "What we have found [in one subject, applies
to another subject, also.]" Among the rules of this method is the rule of a
"Pirchah" (a question), where even a slight difference between the subjects
causes the comparison to collapse, and no connection may be made.

7) [line 31] DAYO LA'BA MIN HA'DIN LIHEYOS KA'NIDON - it is sufficient to
give the Halachah learned from a Kal va'Chomer the exact status of the
Halachah from which it was learned.

8) [line 36] PESHI'AH BI'VE'ALIM - a case in which the Shomer or Sho'el was
negligent with the owner's item, while the owner was doing work for him

9) [line 37] MIKRA NIDRASH LEFANAV V'LO LIFNEI PANAV - a verse is
interpreted to apply only to that which *immediately* precedes it (MIKRA
NIDRASH LEFANAV / MIKRA NIDRASH L'ACHARAV / MIKRA NIDRASH LEFANAV
UL'ACHARAV)
(a) This is the subject of dispute. Some maintain that a verse is
interpreted to apply only to that which immediately precedes it, while
others maintain that it can be interpreted to apply even to that which
precedes that which immediately precedes it.
(b) Similarly, in a number of places in Shas, different views are cited
regarding whether a phrase in a verse is expounded to explain words that
precede it ("Mikra Nidrash Lefanav"), or it is expounded to explain words
that follow it ("Mikra Nidrash l'Acharav"), or whether it is expounded to
explain words that both precede and follow it ("Mikra Nidrash Lefanav
ul'Acharav").

95b---------------------------------------95b

10a) [line 14] L'OLAM HU CHAYAV ADSHE'TEHEI PARAH V'CHORESH BAH - the Shomer
(or Sho'el) is Chayav (and is not exempt through the exemption of "Ba'alav
Imo") until the owner plows with the actual cow that the Shomer borrowed
b) [line 15] CHAMOR U'MECHAMER ACHAREHA - or until the owner guides the
actual donkey that the Shomer borrowed

11) [line 23] KA MERAPEI V'AZIL KAMAH - he (the owner) is walking in front
of it (the borrowed animal) and softening [the ground for it with a hoe]